This article examines aspects of the socio-cultural institutions and practices in the context of traditional Mbaise society and culture. The process of evolution and growth of Mbaise society was predicated on a number of institutions and practices which had socio-cultural, political, economic and religious implications. Appreciating the fact that social development is a vast area in socio-cultural history, the paper concentrated on the family structure, marriage institutions, religious beliefs and practices. Traditional Mbaise society was endowed with these great institutions and others which Christianity sought to wipe out, though without success. The impact of Christianity and other western influences notwithstanding, the paper argues that these institutions generated ideas, values, and norms which crystallized into the Mbaise identity and cosmology. Against the backdrop of the popular opinion held by the western writers to the effect that pre-colonial African societies were not part of world history and civilization (and hence incapable of initiating change), we argue further that this negative and bias narrative about pre-colonial African societies is now very anachronistic and no longer worthy of intellectual attention by scholars of both African and European persuasions
Socio-cultural Attitudes of Igbomina Tribe toward Marriage and Abortion in Osun and Kwara States of Nigeria (Published)
Abortion has been a social menace and its assessment depended on one’s socio-legal views. Past scholars had concluded that abortion is either a felony or homicide; there is no known empirical study on socio-cultural implications of abortion to marriage in Igbomina tribe in Nigeria. Questionnaire was administered to 1036 respondents, 108 in-depth interviews were conducted and 156 Focus Group Discussions were held. Most (99.8%) respondents were not involved in abortion because 81.2% described induced abortion as a taboo. Majority (78.3%) respondents have seen more than forty women who died from miscarriage in traditional shrines and 59.7% passed through one-miscarriage or pregnancy complications but denied access to abortion. Any form of abortion resulted in marriage divorce, banned from eating natural foods, married outside the clan or total debarred from entry the land. The study found that only positive counseling, informational and educative services could bring about attitudinal change.
The Socio-Cultural Import of Igala Names (Published)
This piece on the Socio-cultural Import of Igala Names is an effort at investigating into the traditional appellations by which members of the major ethnic group of Kogi state, the Igala of central Nigeria are known. While employing the sociological and historical methods of research, our findings show that there is more to their names than mere identifying marks, labels or tags. Igala names are given basically in accordance with spiritual and historico-social circumstances of birth, emotions of parents, etc. Besides, the names are often seen as particularly embodying the destiny of the individual. It is also submitted here that naming ceremonies form an integral part of formal means of initiating a child into the membership of a community. This invariably spells the personhood of such a child. As such, the use of Igala, nay African names are showcased here as inalienable aspect of the culture of the people that could be promoted, owing to its significance.
Women’s Place in a Patriarchal Society: A Critical Analysis of Arundhati Roy’s The God of Small Things (Published)
“The truth of art signifies its power to imaginatively inscribe hitherto unknown dimensions of reality”. Arundhati Roy’s The God of Small Things unfolds a unique dimension of reality in general and Indian reality in particular with ‘extraordinary linguistic inventiveness. Imbued with poetry, her narrative style dismisses the monopoly of ‘established reality’ to define what is real-in a way. Centering on an engaging tale of a cross-caste doomed love between a Paravan boy and a Syrian Christian girl, the novel develops a number of themes to present Indian reality from different perspectives. Apart from the dominant language discourse, socio-cultural and political discourses have been infused into the fabric of the novel to offer a successful rendering of Indian reality. This paper portrays specifically how women are relegated to the status of mere ‘females’ as opposed to ‘males’. Inhuman treatment of women is inbuilt into the standards of behaviour in a patriarchal society.
CONSTRUCTION OF SOCIO-CULTURAL AND POLITICAL ORIENTATION OF THE FOLLOWERS OF MUHAMMADIYAH AND NAHDLATUL ULAMA (NU) IN THE POST REFORM ERA IN EAST JAVA INDONESIA (Published)
Indonesia’s population of approximately 248.216.193 million spread over almost the entire Indonesian archipelago. There are many different religions and beliefs living in Indonesia, but only five religions recognized by the government, Islam, Christian, Catholic, Hindu, and Buddhist. Among the followers of these religions, Muslims are the most numerous, especially people who inhabit the island of Java. Islam in Indonesia organized by several Islamist organizations. The largest Islamic organizations are Muhammadiyah and Nahdlatul Ulama (NU). To find the development of two organizations community mentioned above, this study aims to (1) describe the cultural and social changes, the Muhammadiyah and NU, and (2) describe the social significance of these changes (cultural and social) for the social life of Muhammadiyah and NU and, (3) Describe the political orientation of Muhammadiyah and NU in Indonesian. With the data collection methods of observation, in-depth interviews, and questionnaires, this study concludes that in terms of socio-cultural of the two community, both Muhammadiyah and NU is located at the same position, ie there is no difference in the use of all forms of development and progress of existing as the impact factor of the development of religious thought, economic, social, cultural, and education is growing in Indonesia. The level of Islam, both Muslim organization has no principle difference. The most prominent difference is evident in the relationship between followers and leaders. The relation between followers and leaders at Muhammadiyah are to be equality, while at NU in general is more stratification (hierarchy). This is kind of relationship models for each follower will affect their behavior patterns in several ways, including the orientation or political aspirations. Regarding the political aspirations orientation (political party) there is a difference between Muhammadiyah and NU. The difference was due to the different nature of the base due to the influence of the history of the organization and community levels as well as models of the relationship between followers and leaders in their organizations respective. Regarding the choice of the party, Muhammadiyah members more rational while at NU generally more emotional and to the organization and kiai (religious scholar).